Introduction
On the personal request of the Honorable U Nu, Prime Minister, and Thado Thiri
Thudhamma Sir U Thwin, President of the Buddha Sasananuggaha Association, the
Venerable Mahasi Sayadaw, Bhadanta Sobhana Mahathera, came down from Shwebo to
Rangoon on 10th November 1949. The Meditation Centre at the Thathana Yeiktha,
Hermitage Road, Rangoon, was formally opened on 4th December 1949, when the Mahasi
Sayadaw began to give to fifteen devotees a methodical training in the right system
of Satipatthana Vipassana.
From the first day of the opening of the Centre
a discourse on the exposition of Satipatthana Vipassana, its purpose, the method
of practice, the benefits derived therefrom, etc., has been given daily to each
batch of devotees arriving at the Centre almost everyday to undertake the intensive
course of training. The discourse lasts usually for one hour and thirty minutes,
and the task of talking almost daily in this manner inevitably caused a strain.
Fortunately, the Buddha Sasananuggaha Association came forward to relieve the
situation with an offer of the donation of a tape-recorder, and the discourse
given on 27th July 1951 to a group of fifteen devotees undertaking the training
was taped. Thereafter this taped discourse has been in constant daily use preceded
by a few preliminary remarks spoken by the Mahasi Sayadaw.
Then, owing to
the great demand of many branch meditation centers of the Mahasi Satipatthana
Vipassana, as well as of the public, this discourse was published in book form
in 1954. The book has now run into its sixth edition. As there is also a keen
interest and eager demand among many devotees of other nationalities who are unacquainted
with Burmese, the discourse is now translated into English.
U Pe Thin (translator)
Mahasi Yogi
December, 1957
Satipatthana
Vipassana
Namo Buddhassa
Honor to the Fully Enlightened One
On coming
across the Teaching of the Buddha, it is most important for everyone to cultivate
the virtues of moral conduct (sila), concentration (samadhi), and wisdom (pañña).
One should undoubtedly possess these three virtues.
For laypeople the minimal
measure of moral conduct is the observance of the Five Precepts. For bhikkhus
it is the observance of the Patimokkha, the code of monastic discipline. Anyone
who is well-disciplined in moral conduct will be reborn in a happy realm of existence
as a human being or a deva (god).
However, this ordinary form of mundane
morality (lokiya-sila) will not be a safeguard against relapse into the lower
states of miserable existence, such as hell, the animal realm, or the realm of
petas (ghosts). It is therefore desirable to cultivate the higher form of supramundane
morality (lokuttara-sila). When one has fully acquired the virtue of this morality,
one will be secure from relapse into the lower states and will always lead a happy
life by being reborn as a human being or a deva. Everyone should therefore make
it his duty to work for supramundane morality.
There is every hope of success
for anyone who strives sincerely and in real earnestness. It would indeed be a
pity if anyone were to fail to take advantage of this fine opportunity of being
endowed with higher qualities, for such a person will undoubtedly be a victim
sooner or later of his own bad karma, which will pull him down to the lower states
of miserable existence in hell, the animal realm, or the sphere of petas, where
the span of life lasts for many hundreds, thousands or millions of years. It is
therefore emphasized here that coming across the Teaching of the Buddha is the
unique opportunity to work for path morality (magga-sila) and fruition morality
(phala-sila).
It is not, however, advisable to work for moral conduct alone.
It is also necessary to practice samadhi or concentration. Samadhi is the fixed
or tranquil state of mind. The ordinary or undisciplined mind is in the habit
of wandering to other places. It cannot be kept under control, but follows any
idea, thought or imagination, etc. In order to prevent this wandering, the mind
should be made to attend repeatedly to a selected object of concentration. On
gaining practice, the mind gradually abandons its distractions and remains fixed
on the object to which it is directed. This is samadhi.
There are two kinds
of concentration: mundane concentration (lokiya-samadhi) and supramundane concentration
(lokuttara-samadhi). Of these two, the former consists in the mundane absorptions,
such as the four rupa-jhanas -- the absorptions pertaining to the world of form
-- and the four arupa-jhanas -- the absorptions pertaining to the formless world.
These can be attained by the practice of tranquillity meditation (samatha-bhavana)
with such methods as mindfulness of breathing, loving-kindness (metta), kasina
meditation, etc. By virtue of these attainments one will be reborn in the plane
of the brahmas. The life-span of a brahma is very long and lasts for one world
cycle, two, four, or eight world cycles, up to a limit of 84,000 world cycles,
as the case may be. But at the end of his lifespan, a brahma will die and be reborn
as a human being or a deva.
If one leads a virtuous life all the time, one
may lead a happy life in a higher existence, but as one is not free from the defilements
of attachment, aversion and delusion, one may commit demeritorious deeds on many
occasions. One will then be a victim of his bad karma and be reborn in hell or
in other lower states of miserable existence. Thus mundane concentration also
is not a definite security. It is desirable to work for supramundane concentration,
the concentration of the path (magga) and the fruit (phala). To acquire this concentration
it is essential to cultivate wisdom (pañña).
There are two
forms of wisdom: mundane and supramundane. Nowadays, knowledge of literature,
art, science, or other worldly affairs is usually regarded as a kind of wisdom,
but this form of wisdom has nothing to do with any kind of mental development
(bhavana). Nor can it be regarded as of real merit, because many weapons of destruction
are invented through these kinds of knowledge, which are always under the influence
of attachment, aversion, and other evil motives. The real spirit of mundane wisdom,
on the other hand, has only merits and no demerits of any kind. True mundane wisdom
includes the knowledge used in welfare and relief work, which causes no harm;
learning to acquire the knowledge of the true meaning or sense of the scriptures;
and the three classes of knowledge of development for insight (vipassana-bhavana),
such as knowledge born of learning (sutamaya-pañña), knowledge born
of reflection (cintamaya-pañña), and wisdom born of meditative development
(bhavanamaya-pañña). The virtue of possessing mundane wisdom will
lead to a happy life in higher states of existence, but it still cannot prevent
the risk of being reborn in hell or in other states of miserable existence. Only
the development of supramundane wisdom (lokuttara-pañña) can decidedly
remove this risk.
Supramundane wisdom is the wisdom of the path and fruit.
To develop this wisdom it is necessary to carry on the practice of insight meditation
(vipassana-bhavana) out of the three disciplines of morality, concentration, and
wisdom. When the virtue of wisdom is duly developed, the necessary qualities of
morality and concentration will also be acquired.
The Development of Wisdom
The method of developing this wisdom is to observe materiality (rupa) and mentality
(nama) -- the two sole elements existing in a living being -- with a view to knowing
them in their true nature. At present, experiments in the analytical observation
of materiality are usually carried out in laboratories with the aid of various
kinds of instruments, yet these methods cannot deal with the mind. The method
of the Buddha does not require any kind of instruments or outside aid. It can
successfully deal with both materiality and mentality. It makes use of one's own
mind for analytical purposes by fixing bare attention on the activities of materiality
and mentality as they occur within oneself. By continually repeating this form
of exercise, the necessary concentration can be gained, and when concentration
is keen enough, the ceaseless course of arising and passing away of materiality
and mentality will be vividly perceptible.
The living being consists solely
of the two distinct groups of materiality and mentality. The solid substance of
body as it is now found belongs to the group of materiality. According to the
usual enumeration of material phenomena, there are altogether twenty-eight kinds
in this group, but in short it may be noted that body is a mass of materiality.
For example, it is the same as a doll made of clay or wheat, which is nothing
but a collection of particles of clay or flour. Materiality changes its form (ruppati)
under physical conditions of heat, cold, etc., and because of this changeableness
under contrary physical conditions, it is called rupa in Pali. It does not possess
any faculty of knowing an object.
In the Abhidhamma, the elements of mentality
and materiality are classified as "states with object" (sarammana-dhamma)
and "states without object" (anarammana-dhamma), respectively. The element
of mentality has an object, holds an object, knows an object, while that of materiality
does not have an object, does not hold an object, and does not know an object.
It will thus be seen that the Abhidhamma has directly stated that materiality
has no faculty of knowing an object. A yogi also perceives in like manner that
"materiality has no faculty of knowing."
Logs and pillars, bricks
and stones and lumps of earth are a mass of materiality. They do not possess any
faculty of knowing. It is the same with the materiality which makes up a living
body -- it has no faculty of knowing. The materiality in a dead body is the same
as that of a living body -- it does not possess any faculty of knowing. People,
however, have a common idea that the materiality of a living body possesses the
faculty of knowing an object and that it loses this faculty only at death. This
is not really so. In actual fact, materiality does not possess the faculty of
knowing an object in either a dead or a living body.
What is it then that
knows objects now? It is mentality, which comes into being depending on materiality.
It is called nama in Pali because it inclines (namati) towards an object. Mentality
is also spoken of as thought or consciousness. Mentality arises depending on materiality:
depending on the eye, eye-consciousness (seeing) arises; depending on the ear,
ear-consciousness (hearing) arises; depending on the nose, nose-consciousness
(smelling) arises; depending on the tongue, tongue-consciousness (tasting) arises;
depending on the body, body-consciousness (sense of touch) arises. There are many
kinds of sense of touch, either good or bad.
While touch has a wide field
of action in running throughout the whole length of the body, inside and outside,
the sense of seeing, hearing, smelling and tasting come into being in their own
particular spheres -- the eye, ear, nose and tongue -- each of which occupies
a very small and limited area of the body. These senses of touch, sight, etc.,
are nothing but the elements of mind. There also comes into being mind-consciousness
-- thoughts, ideas, imaginings, etc. -- depending on the mind-base. All of these
are elements of mind. Mind knows an object, while materiality does not know an
object.
Seeing
People generally believe that in the case of seeing, it
is the eye which actually sees. They think that seeing and the eye are one and
the same thing. They also think: "Seeing is I," "I see things,"
"The eye, seeing, and I are one and the same person." In reality this
is not so. The eye is one thing and seeing is another, and there is no separate
entity such as "I" or "ego." There is only the reality of
seeing coming into being depending on the eye.
To give an example, it is
like the case of a person who sits in a house. The house and the person are two
separate things: the house is not the person, nor is the person the house. Similarly,
it is so at the time of seeing. The eye and seeing are two separate things: the
eye is not seeing, nor is seeing the eye.
To give another example, it is
just like the case of a person in a room who sees many things when he opens the
window and looks through it. If it is asked, "Who is it that sees? Is it
the window or the person that actually sees?" the answer is, "The window
does not possess the ability to see; it is only the person who sees." If
it is again asked, "Will the person be able to see things on the outside
without the window?" the answer will be, "It is not possible to see
things through the wall without the window. One can only see through the window."
Similarly, in the case of seeing, there are two separate realities of the eye
and seeing. The eye is not seeing, nor is seeing the eye, yet there cannot be
an act of seeing without the eye. In reality, seeing comes into being depending
on the eye.
It is now evident that in the body there are only two distinct
elements of materiality (eye) and mentality (seeing) at every moment of seeing.
In addition, there is also a third element of materiality -- the visual object.
At times the visual object is noticeable in the body and at times it is noticeable
outside the body. With the addition of the visual object there will then be three
elements, two of which (the eye and the visual object) are materiality and the
third of which (seeing) is mentality. The eye and the visual object, being materiality,
do not possess the ability to know an object, while seeing, being mentality, can
know the visual object and what it looks like. Now it is clear that there exist
only the two separate elements of materiality and mentality at the moment of seeing,
and the arising of this pair of separate elements is known as seeing.
People
who are without the training in and knowledge of insight meditation hold the view
that seeing belongs to or is "self," "ego," "living entity,"
or "person." They believe that "seeing is I," or "I am
seeing," or "I am knowing." This kind of view or belief is called
sakkaya-ditthi in Pali. Sakkaya means the group of materiality (rupa) and mentality
(nama) as they exist distinctively. Ditthi means a wrong view or belief. The compound
word sakkaya-ditthi means a wrong view or belief in self with regard to nama and
rupa, which exist in reality.
For greater clarity, we will explain further
the manner of holding the wrong view or belief. At the moment of seeing, the things
which actually exist are the eye, the visual object (both materiality), and seeing
(mentality). Nama and rupa are reality, yet people hold the view that this group
of elements is self, or ego, or a living entity. They consider that "seeing
is I," or "that which is seen is I," or "I see my own body."
Thus this mistaken view is taking the simple act of seeing to be self, which is
sakkaya-ditthi, the wrong view of self.
As long as one is not free from the
wrong view of self, one cannot expect to escape from the risk of falling into
the miserable realms of the hells, the animals or the petas. Though one may be
leading a happy life in the human or deva world by virtue of one's merits, yet
one is liable to fall back into the miserable states of existence at any time,
when one's demerits operate. For this reason, the Buddha pointed out that it is
essential to work for the total removal of the wrong view of self:
"Let
a monk go forth mindfully to abandon view of self"
(sakkaya-ditthippahañaya
sato bhikkhu paribbaje).
To explain: though it is the wish of everyone to
avoid old age, disease and death, no one can prevent their inevitable arrival.
After death, rebirth follows. Rebirth in any state of existence does not depend
on one's own wish. It is not possible to avoid rebirth in the hell realm, the
animal realm or the realm of the petas by merely wishing for an escape. Rebirth
takes place in any state of existence as the consequence of one's own deeds: there
is no choice at all. For these reasons, the round of birth and death, samsara,
is very dreadful. Every effort should therefore be made to acquaint oneself with
the miserable conditions of samsara, and then to work for an escape from samsara,
for the attainment of Nibbana.
If an escape from samsara as a whole is not
possible for the present, an attempt should be made for an escape at least from
the round of rebirth in the hell realms, the animal realm and the peta realm.
In this case it is necessary to work for the total removal within oneself of sakkaya-ditthi,
which is the root cause of rebirth in the miserable states of existence. Sakkaya-ditthi
can only be destroyed completely by the noble path and fruit: the three supramundane
virtues of morality, concentration and wisdom. It is therefore imperative to work
for the development of these virtues. How should one do the work? By means of
noting or observing one must go out from the jurisdiction of defilements (kilesa).
One should practice by constantly noting or observing every act of seeing, hearing,
etc., which are the constituent physical and mental processes, till one is freed
from sakkaya-ditthi, the wrong view of self.
For these reasons advice is
always given here to take up the practice of vipassana meditation. Now yogis have
come here for the purpose of practicing vipassana meditation who may be able to
complete the course of training and attain the noble path in no long time. The
view of self will then be totally removed and security will be finally gained
against the danger of rebirth in the realms of the hells, animals and petas.
In this respect, the exercise is simply to note or observe the existing elements
in every act of seeing. It should be noted as "seeing, seeing" on every
occasion of seeing. By the terms "note" or "observe" or "contemplate"
is meant the act of keeping the mind fixedly on the object with a view to knowing
it clearly.
When this is done, and the act of seeing is noted as "seeing,
seeing," at times the visual object is noticed, at times consciousness of
seeing is noticed, at times the eye-base, the place from which one sees, is noticed.
It will serve the purpose if one can notice distinctly any one of the three. If
not, based on this act of seeing there will arise sakkaya-ditthi, which will view
it in the form of a person or as belonging to a person, and as being permanent,
pleasurable, and self. This will arouse the defilements of craving and attachment,
which will in turn prompt deeds, and the deeds will bring forth rebirth in a new
existence. Thus the process of dependent origination operates and the vicious
circle of samsara revolves incessantly. In order to prevent the revolving of samsara
from this source of seeing, it is necessary to note "seeing, seeing"
on every occasion of seeing.
Hearing, Etc.
Similarly, in the case of
hearing, there are only two distinct elements, materiality and mentality. The
sense of hearing arises depending on the ear. While the ear and sound are two
elements of materiality, the sense of hearing is the element of mentality. In
order to know clearly any one of these two kinds of materiality and mentality,
every occasion of hearing should be noted as "hearing, hearing." So
also, "smelling, smelling" should be noted on every occasion of smelling,
and "tasting, tasting" on every occasion of tasting.
The sensation
of touch in the body should be noted in the very same way. There is a kind of
material element known as bodily sensitivity throughout the body, which receives
every impression of touch. Every kind of touch, either agreeable or disagreeable,
usually comes in contact with bodily sensitivity, and from this there arises body-consciousness,
which feels or knows the touch on each occasion. It will now be seen that at every
moment of touching there are two elements of materiality -- the bodily sensitivity
and the tangible object -- and one element of mentality -- knowing of touch.
In order to know these things distinctly at every moment of touching, the practice
of noting as "touching, touching" has to be carried out. This merely
refers to the common form of sensation of touch. There are special forms which
accompany painful or disagreeable sensations, such as feeling stiffness or tiredness
in the body or limbs, feeling hot, pain, numb, aches, etc. Because feeling (vedana)
predominates in these cases, it should be noted as "feeling hot," "feeling
tired," "feeling painful," etc., as the case may be.
It may
also be mentioned that there occur many sensations of touch in the hands, the
legs, and so on, on each occasion of bending, stretching, or moving. Because of
mentality wanting to move, stretch or bend, the material activities of moving,
stretching or bending, etc., occur in series. (It may not be possible to notice
these incidents at the outset. They can only be noticed after some time, on gaining
experience by practice. It is mentioned here for the sake of general information.)
All activities in movements and in changing, etc., are done by mentality. When
mentality wills to bend, there arises a series of inward movements of hand or
the leg. When mentality wills to stretch or move, there arises a series of outward
movements or movements to and fro. They fall away soon after they occur and at
the very point of occurrence, as one will notice later.
In every case of
bending, stretching, or other activities, there arises first a series of intentions,
moments of mentality, inducing or causing in the hands and legs a series of material
activities, such as stiffening, bending, stretching, or moving to and fro. These
activities come up against other material elements, the bodily sensitivity, and
on every occasion of contact between material activities and sensitive qualities,
there arises body-consciousness, which feels or knows the sensation of touch.
It is therefore clear that material activities are predominating factors in these
cases. It is necessary to notice the predominating factors. If not, there will
surely arise the wrong view which regards these activities as the doings of an
"I" -- "I am bending," "I am stretching," "my
hands," or "my legs." This practice of noting as "bending,"
"stretching," "moving," is carried out for the purpose of
removing such wrong views.
Mind
Depending on the mind-base there arises
a series of mental activities, such as thinking, imagining, etc., or generally
speaking, a series of mental activities arises depending on the body. In reality,
each case is a composition of mentality and materiality, mind-base being materiality,
and thinking, imagining, and so forth being mentality. In order to be able to
notice materiality and mentality clearly, "thinking," "imagining,"
and so forth should be noted in each case.
After having carried out the practice
in the manner indicated above for some time, there may be an improvement in concentration.
One will notice that the mind no longer wanders about but remains fixed on the
object to which it is directed. At the same time, the power of noticing has considerably
developed. On every occasion of noting, one notices only two processes of materiality
and mentality: a dual set of object (materiality) and mental state (mentality),
which makes note of the object, arising together.
Again, on proceeding further
with the practice of contemplation, after some time one notices that nothing remains
permanent, but that everything is in a state of flux. New things arise each time.
Each of them is noted as it arises. Whatever arises then passes away immediately
and immediately another arises, which is again noted and which then passes away.
Thus the process of arising and passing away goes on, which clearly shows that
nothing is permanent. One therefore realizes that "things are not permanent"
because one sees that they arise and pass away immediately. This is insight into
impermanence (aniccanupassana-ñana).
Then one also realizes that "arising
and passing are not desirable." This is insight into suffering (dukkhanupassana-ñana).
Besides, one usually experiences many painful sensations in the body, such as
tiredness, heat, aching, and at the time of noting these sensations, one generally
feels that this body is a collection of sufferings. This is also insight into
suffering.
Then at every time of noting it is found that elements of materiality
and mentality occur according to their respective nature and conditioning, and
not according to one's wishes. One therefore realizes that "they are elements;
they are not governable; they are not a person or living entity." This is
insight into non-self (anattanupassana-ñana).
On having fully acquired
these insights into impermanence, suffering, and non-self, the maturity of knowledge
of the path (magga-ñana) and knowledge of fruition (phala-ñana)
takes place and realization of Nibbana is won. By winning the realization of Nibbana
in the first stage, one is freed from the round of rebirth in the realms of miserable
existence. Everyone should therefore endeavor to reach the first stage, the path
and fruit of stream-entry, as a minimum measure of protection against an unfortunate
rebirth.
The Beginner's Exercise
It has already been explained that the
actual method of practice in vipassana meditation is to note, or to observe, or
to contemplate, the successive occurrences of seeing, hearing, and so on, at the
six sense doors. However, it will not be possible for a beginner to follow these
on all successive incidents as they occur because his mindfulness (sati), concentration
(samadhi), and knowledge (ñana) are still very weak. The moments of seeing,
hearing, smelling, tasting, touching, and thinking occur very swiftly. It seems
that seeing occurs at the same time as hearing, that hearing occurs at the same
time as seeing, that seeing and hearing occur simultaneously, that seeing, hearing,
thinking and imagining always occur simultaneously. Because they occur so swiftly,
it is not possible to distinguish which occurs first and which second.
In
reality, seeing does not occur at the same time as hearing, nor does hearing occur
at the same time as seeing. Such incidents can occur only one at a time. A yogi
who has just begun the practice and who has not sufficiently developed his mindfulness,
concentration and knowledge will not, however, be in a position to observe all
these moments singly as they occur in serial order. A beginner need not, therefore,
follow up on many things. He needs to begin with only a few things.
Seeing
or hearing occurs only when due attention is given to their objects. If one does
not pay heed to any sight or sound, one may pass the time without any moments
of seeing or hearing taking place. Smelling rarely occurs. The experience of tasting
can only occur while one is eating. In the case of seeing, hearing, smelling and
tasting, the yogi can note them when they occur. Body impressions, however, are
ever present. They usually exist distinctly all the time. During the time that
one is sitting, the body impression of stiffness or the sensation of hardness
in this position is distinctly felt. Attention should therefore be fixed on the
sitting posture and a note made as "sitting, sitting, sitting."
Sitting
Sitting is an erect posture of the body consisting of a series of
physical activities, induced by consciousness consisting of a series of mental
activities. It is just like the case of an inflated rubber ball which maintains
its round shape through the resistance of the air inside it. The posture of sitting
is similar in that the body is kept in an erect posture through the continuous
process of physical activities. A good deal of energy is required to pull up and
keep in an erect position such a heavy load as this body. People generally assume
that the body is lifted and kept in an upright position by means of sinews. This
assumption is correct in a sense because sinews, blood, flesh and bones are nothing
but materiality. The element of stiffening which keeps the body in an erect posture
belongs to the group of materiality and arises in the sinews, flesh, blood, etc.,
throughout the body, like the air in a rubber ball.
The element of stiffening
is the air element, known as vayo-dhatu. The body is kept in an erect position
by the air element in the form of stiffening, which is continually coming into
existence. At the time of sleepiness or drowsiness, one may drop flat because
the supply of new materials in the form of stiffening is cut off. The state of
mind in heavy drowsiness or sleep is bhavanga, the "life-continuum"
or passive subconscious flow. During the course of bhavanga, mental activities
are absent, and for this reason, the body lies flat during sleep or heavy drowsiness.
During waking hours, strong and alert mental activities are continually arising,
and because of these the air element arises serially in the form of stiffening.
In order to know these facts, it is essential to note the bodily posture attentively
as "sitting, sitting, sitting." This does not necessarily mean that
the body impression of stiffening should particularly be searched for and noted.
Attention need only be fixed on the whole form of the sitting posture, that is,
the lower portion of the body in a bent circular form and the upper portion held
erect.
It may be found that the exercise of observing the mere sitting posture
is too easy and does not require much effort. In these circumstances, energy (viriya)
is less and concentration (samadhi) is in excess. One will generally feel lazy
and will not want to carry on the noting as "sitting, sitting, sitting"
repeatedly for a considerable length of time. Laziness generally occurs when there
is an excess of concentration and not enough energy. It is nothing but a state
of sloth and torpor (thina-middha).
More energy should be developed, and
for this purpose, the number of objects for noting should be increased. After
noting as "sitting," the attention should be directed to a spot in the
body where the sense of touch is felt and a note made as "touching."
Any spot in the leg or hand or hip where a sense of touch is distinctly felt will
serve the purpose. For example, after noting the sitting posture of the body as
"sitting," the spot where the sense of touch is felt should be noted
as "touching." The noting should thus be repeated using these two objects
of the sitting posture and the place of touching alternately, as "sitting,
touching, sitting, touching, sitting, touching."
The terms "noting,"
"observing" and "contemplating" are used here to indicate
the fixing of attention on an object. The exercise is simply to note or observe
or contemplate as "sitting, touching." Those who already have experience
in the practice of meditation may find this exercise easy to begin with, but those
without any previous experience may at first find it rather difficult.
Rising-Falling
A simpler and easier form of the exercise for a beginner is this: With every breath
there occurs in the abdomen a rising-falling movement. A beginner should start
with the exercise of noting this movement. This rising-falling movement is easy
to observe because it is coarse and therefore more suitable for the beginner.
As in schools where simple lessons are easy to learn, so also is the practice
of vipassana meditation. A beginner will find it easier to develop concentration
and knowledge with a simple and easy exercise.
Again, the purport of vipassana
meditation is to begin the exercise by contemplating prominent factors in the
body. Of the two factors of mentality and materiality, the former is subtle and
less prominent, while the latter is coarse and more prominent. At the outset,
therefore, the usual procedure for an insight meditator is to begin the exercise
by contemplating the material elements.
With regard to materiality, it may
be mentioned here that derived materiality (upada-rupa) is subtle and less prominent,
while the four primary physical elements (maha-bhuta-rupa) -- earth, water, fire
and air -- are coarse and more prominent. The latter should therefore have priority
in the order of objects for contemplation. In the case of rising-falling, the
outstanding factor is the air element, or vayo-dhatu. The process of stiffening
and the movements of the abdomen noticed during the contemplation are nothing
but the functions of the air element. Thus it will be seen that the air element
is perceptible at the beginning.
According to the instructions of the Satipatthana
Sutta, one should be mindful of the activities of walking while walking, of those
of standing, sitting and lying down while standing, sitting and lying down, respectively.
One should also be mindful of other bodily activities as each of them occurs.
In this connection, it is stated in the commentaries that one should be mindful
primarily of the air element, in preference to the other three elements. As a
matter of fact, all four primary elements are dominant in every action of the
body, and it is essential to perceive any one of them. At the time of sitting,
either of the two movements of rising and falling occurs conspicuously with every
breath, and a beginning should be made by noting these movements.
Some fundamental
features in the system of vipassana meditation have been explained for general
information. The general outline of basic exercises will now be dealt with.
Outline of Basic Exercises
When contemplating rising and falling, the disciple
should keep his mind on the abdomen. He will then come to know the upward movement
or expansion of the abdomen on breathing in, and the downward movement or contraction
on breathing out. A mental note should be made as "rising" for the upward
movement and "falling" for the downward movement. If these movements
are not clearly noticed by simply fixing the mind on them, one or both hands should
be placed on the abdomen.
The disciple should not try to change the manner
of his natural breathing. He should neither attempt slow breathing by the retention
of his breath, nor quick breathing or deep breathing. If he does change the natural
flow of his breathing, he will soon tire himself. He must therefore keep to the
natural rate of his breathing and proceed with the contemplation of rising and
falling.
On the occurrence of the upward movement of the abdomen, the mental
note of "rising" should be made, and on the downward movement of the
abdomen, the mental note of "falling" should be made. The mental notation
of these terms should not be vocalized. In vipassana meditation, it is more important
to know the object than to know it by a term or name. It is therefore necessary
for the disciple to make every effort to be mindful of the movement of rising
from its beginning to its end and that of falling from its beginning to its end,
as if these movements are actually seen with the eyes. As soon as rising occurs,
there should be the knowing mind close to the movement, as in the case of a stone
hitting a wall. The movement of rising as it occurs and the mind knowing it must
come together on every occasion. Similarly, the movement of falling as it occurs
and the mind knowing it must come together on every occasion.
When there
is no other conspicuous object, the disciple should carry on the exercise of noting
these two movements as "rising, falling, rising, falling, rising, falling."
While thus being occupied with this exercise, there may be occasions when the
mind wanders about. When concentration is weak, it is very difficult to control
the mind. Though it is directed to the movements of rising and falling, the mind
will not stay with them but will wander to other places. This wandering mind should
not be let alone. It should be noted as "wandering, wandering, wandering"
as soon as it is noticed that it is wandering. On noting once or twice the mind
usually stops wandering, then the exercise of noting "rising, falling"
should be continued. When it is again found that the mind has reached a place,
it should be noted as "reaching, reaching, reaching." Then the exercise
of noting "rising, falling" should be reverted to as soon as these movements
are clear.
On meeting with a person in the imagination, it should be noted
as "meeting, meeting," after which the usual exercise should be reverted
to. Sometimes the fact that it is mere imagination is discovered when one speaks
with that imaginary person, and it should then be noted as "speaking,speaking."
The real purport is to note every mental activity as it occurs. For instance,
it should be noted as "thinking" at the moment of thinking, and as "reflecting,"
"planning," "knowing," "attending," rejoicing,"
"feeling lazy," "feeling happy," "disgusted," etc.,
as the case may be, on the occurrence of each activity. The contemplation of mental
activities and noticing them is called cittanupassana, contemplation of mind.
Because people have no practical knowledge in vipassana meditation, they
are generally not in a position to know the real state of the mind. This naturally
leads them to the wrong view of holding mind to be "person," "self,"
"living entity." They usually believe that "imagination is I,"
"I am thinking, " "I am planning," "I am knowing,"
and so forth. They hold that there exists a living entity or self which grows
up from childhood to adulthood. In reality, such a living entity does not exist,
but there does exist a continuous process of elements of mind which occur singly,
one at a time, in succession. The practice of contemplation is therefore being
carried out with the aim of discovering the true nature of this mind-body complex.
As regards the mind and the manner of its arising, the Buddha stated in the
Dhammapada (v.37):
Durangamam ekacaram
asariram guhasayam
ye cittam
saññamessanti
mokkhanti marabandhana.
Faring far, wandering
alone,
Formless and lying in a cave.
Those who do restrain the mind
Are sure released from Mara's bonds.
Faring far. Mind usually wanders far
and wide. While the yogi is trying to carry on with the practice of contemplation
in his meditation room, he often finds that his mind has wandered to many far-off
places, towns, etc. He also finds that his mind can wander to any of the far-off
places which he has previously known at the very moment of thinking or imagining.
This fact is discovered with the help of contemplation.
Alone. Mind occurs
singly, moment to moment in succession. Those who do not perceive the reality
of this believe that one mind exists in the course of life or existence. They
do not know that new minds are always arising at every moment. They think that
the seeing, hearing, smelling, tasting, touching and thinking of the past and
of the present belong to one and the same mind, and that three or four acts of
seeing, hearing, touching, knowing usually occur simultaneously.
These are
wrong views. In reality, single moments of mind arise and pass away continuously,
one after another. This can be perceived on gaining considerable practice. The
cases of imagination and planning are clearly perceptible. Imagination passes
away as soon as it is noted as "imagining, imagining," and planning
also passes away as soon as it is noted as "planning, planning." These
instances of arising, noting and passing away appear like a string of beads. The
preceding mind is not the following mind. Each is separate. These characteristics
of reality are personally perceptible, and for this purpose one must proceed with
the practice of contemplation.
Formless. Mind has no substance, no form.
It is not easy to distinguish as is the case with materiality. In the case of
materiality, the body, head, hands and legs are very prominent and are easily
noticed. If it is asked what matter is, matter can be handled and shown. Mind,
however, is not easy to describe because it has no substance or form. For this
reason, it is not possible to carry out analytical laboratory experiments on the
mind.
One can, however, fully understand the mind if it is explained as that
which knows an object. To understand the mind, it is necessary to contemplate
the mind at every moment of its occurrence. When contemplation is fairly advanced,
the mind's approach to its object is clearly comprehended. It appears as if each
moment of mind is making a direct leap towards it object. In order to know the
true nature of the mind, contemplation is thus prescribed.
Lying in a cave.
Because the mind comes into being depending on the mind-base and the other sense
doors situated in the body, it is said that it rests in a cave.
Those who
do restrain the mind are sure released from Mara's bonds. It is said that the
mind should be contemplated at each moment of its occurrence. The mind can thus
be controlled by means of contemplation. On his successful controlling of the
mind, the yogi will win freedom from the bondage of Mara, the King of Death. It
will now be seen that it is important to note the mind at every moment of its
occurrence. As soon as it is noted, the mind passes away. For instance, by noting
once or twice as "intending, intending," it is found that intention
passes away at once. Then the usual exercise of noting as "rising, falling,
rising, falling" should be reverted to.
While one is proceeding with
the usual exercise, one may feel that one wants to swallow saliva. It should be
noted as "wanting," and on gathering saliva as "gathering,"
and on swallowing as "swallowing," in the serial order of occurrence.
The reason for contemplation in this case is because there may be a persisting
personal view as "wanting to swallow is I," "swallowing is also
I." In reality, "wanting to swallow" is mentality and not "I,"
and "swallowing" is materiality and not "I." There exist only
mentality and materiality at that moment. By means of contemplating in this manner,
one will understand clearly the process of reality. So too, in the case of spitting,
it should be noted as "wanting" when one wants to spit, as "bending"
on bending the neck (which should be done slowly), as "looking, seeing"
on looking and as "spitting" on spitting. Afterwards, the usual exercise
of noting "rising, falling" should be continued.
Because of sitting
for a long time, there will arise in the body unpleasant feeling of being stiff,
being hot and so forth. These sensations should be noted as they occur. The mind
should be fixed on that spot and a note made as "stiff, stiff" on feeling
stiff, as "hot, hot" on feeling hot, as "painful, painful"
on feeling painful, as "prickly, prickly" on feeling prickly sensations,
and as "tired, tired" on feeling tired. These unpleasant feelings are
dukkha-vedana and the contemplation of these feeling is vedananupassana, contemplation
of feeling.
Owing to the absence of knowledge in respect of these feelings,
there persists the wrong view of holding them as one's own personality or self,
that is to say, "I am feeling stiff," "I am feeling painful,"
"I was feeling well formerly but I now feel uncomfortable," in the manner
of a single self. In reality, unpleasant feelings arise owing to disagreeable
impressions in the body. Like the light of an electric bulb which can continue
to burn on a continuous supply of energy, so it is in the case of feelings, which
arise anew on every occasion of coming in contact with disagreeable impressions.
It is essential to understand these feelings clearly. At the beginning of
noting as "stiff, stiff," "hot, hot," "painful, painful,"
one may feel that such disagreeable feelings grow stronger, and then one will
notice that a mind wanting to change the posture arises. This mind should be noted
as "wanting, wanting." Then a return should be made to the feeling and
it should be noted as "stiff, stiff" or "hot, hot," and so
forth. If one proceeds in this manner of contemplation with great patience, unpleasant
feelings will pass away.
There is a saying that patience leads to Nibbana.
Evidently this saying is more applicable in the case of contemplation than in
any other. Plenty of patience is needed in contemplation. If a yogi cannot bear
unpleasant feelings with patience, but frequently changes his posture during contemplation,
he cannot expect to gain concentration. Without concentration there is no chance
of acquiring insight knowledge (vipassana-ñana) and without insight knowledge
the attainment of the path, fruition and Nibbana cannot be won.
Patience
is of great importance in contemplation. Patience is needed mostly to bear unpleasant
bodily feelings. There is hardly any case of outside disturbances where it is
necessary to exercise patience. This means the observance of khantisamvara, restraint
by patience. The posture should not be immediately changed when unpleasant sensations
arise, but contemplation should be continued by noting them as "stiff, stiff,"
"hot, hot," and so on. Such painful sensations are normal and will pass
away. In the case of strong concentration, it will be found that great pains will
pass away when they are noted with patience. On the fading away of suffering or
pain, the usual exercise of noting "rising, falling" should be continued.
On the other hand, it may be found that pains or unpleasant feelings do not
immediately pass away even when one notes them with great patience. In such a
case, one has no alternative but to change posture. One must, of course, submit
to superior forces. When concentration is not strong enough, strong pains will
not pass away quickly. In these circumstances there will often arise a mind wanting
to change posture, and this mind should be noted as "wanting, wanting."
After this, one should note "lifting, lifting" on moving it forward.
These bodily actions should be carried out slowly, and these slow movements
should be followed up and noted as "lifting, lifting," "moving,
moving," "touching, touching," in the successive order of the process.
Again, on moving one should note "moving, moving," and on putting down,
note "putting, putting." If, when this process of changing posture has
been completed, there is nothing more to be noted, the usual exercise of noting
"rising, falling" should be continued.
There should be no stop
or break in between. The preceding act of noting and the one which follows should
be contiguous. Similarly, the preceding concentration and the one which follows
should be contiguous, and the preceding act of knowing and the one which follows
should be contiguous. In this way, the gradual development by stages of mindfulness,
concentration and knowledge takes place, and depending on their full development,
the final stage of path-knowledge is attained.
In the practice of vipassana
meditation, it is important to follow the example of a person who tries to make
fire. To make a fire in the days before matches, a person had to constantly rub
two sticks together without the slightest break in motion. As the sticks became
hotter and hotter, more effort was needed, and the rubbing had to be carried out
incessantly. Only when the fire had been produced was the person at liberty to
take a rest. Similarly, a yogi should work hard so that there is no break between
the preceding noting and the one which follows, and the preceding concentration
and the one which follows. He should revert to his usual exercise of noting "rising,
falling" after he has noted painful sensations.
While being thus occupied
with his usual exercise, he may again feel itching sensations somewhere in the
body. He should then fix his mind on the spot and make a note as "itching,
itching." Itching is an unpleasant sensation. As soon as it is felt, there
arises a mind which wants to rub or scratch. This mind should be noted as "wanting,
wanting," after which no rubbing or scratching must be done as yet, but a
return should be made to the itching and a note made as "itching, itching."
While one is occupied with contemplation in this manner, itching in most cases
passes away and the usual exercise of noting "rising, falling" should
then be reverted to.
If, on the other hand, it is found that itching does
not pass away, but that it is necessary to rub or scratch, the contemplation of
the successive stages should be carried out by noting the mind as "wanting,
wanting." It should then be continued by noting "raising, raising"
on raising the hand, "touching, touching" when the hand touches the
spot, "rubbing, rubbing" or "scratching, scratching" when
the hand rubs or scratches, "withdrawing, withdrawing" on withdrawing
the hand, "touching, touching" when the hand touches the body, and then
the usual contemplation of "rising, falling" should be continued. In
every case of changing postures, contemplation of the successive stages should
be carried out similarly and carefully.
While thus carefully proceeding with
the contemplation, one may find that painful feelings or unpleasant sensations
arise in the body of their own accord. Ordinarily, people change their posture
as soon as they feel even the slightest unpleasant sensation of tiredness or heat
without taking heed of these incidents. The change of posture is carried out quite
heedlessly just while the seed of pain is beginning to grow. Thus painful feelings
fail to take place in a distinctive manner. For this reason it is said that, as
a rule, the postures hide painful feelings from view. People generally think that
they are feeling well for days and nights on end. They think that painful feelings
occur only at the time of an attack of a dangerous disease.
Reality is just
the opposite of what people think. Let anyone try to see how long he can keep
himself in a sitting posture without moving or changing it. One will find it uncomfortable
after a short while, say five or ten minutes, and then one will begin to find
it unbearable after fifteen or twenty minutes. One will then be compelled to move
or change one's posture by either raising or lowering the head, moving the hands
or legs, or by swaying the body either forward or backward. Many movements usually
take place during a short time, and the number would be very large if they were
to be counted for the length of just one day. However, no one appears to be aware
of this fact because no one takes any heed.
Such is the order in every case,
while in the case of a yogi who is always mindful of his actions and who is proceeding
with contemplation, body impressions in their own respective nature are therefore
distinctly noticed. They cannot help but reveal themselves fully in their own
nature because he is watching until they come to full view.
Though a painful
sensation arises, he keeps on noting it. He does not ordinarily attempt to change
his posture or move. Then on the arising of mind wanting to change, he at once
makes a note of it as "wanting, wanting," and afterwards he returns
again to the painful sensation and continues his noting of it. He changes his
posture or moves only when he finds the painful feeling unbearable. In this case
he also begins by noting the wanting mind and proceeds with noting carefully each
stage in the process of moving. This is why the postures can no longer hide painful
sensations. Often a yogi finds painful sensations creeping from here and there
or he may feel hot sensations, aching sensations, itching, or the whole body as
a mass of painful sensations. That is how painful sensations are found to be predominant
because the postures cannot cover them.
If he intends to change his posture
from sitting to standing, he should first make a note of the intending mind as
"intending, intending," and proceed with the arranging of the hands
and legs in the successive stages by noting as "raising," "moving,"
"stretching," "touching," "pressing," and so forth.
When the body sways forward, it should be noted as "swaying, swaying."
While in the course of standing up, there occurs in the body a feeling of lightness
as well as the act of rising. Attention should be fixed on these factors and a
note made as "rising, rising." The act of rising should be carried out
slowly.
During the course of practice it is most appropriate if a yogi acts
feebly and slowly in all activities just like a weak, sick person. Perhaps the
case of a person suffering from lumbago would be a more fitting example here.
The patient must always be cautious and move slowly just to avoid pains. In the
same manner a yogi should always try to keep to slow movements in all actions.
Slow motion is necessary to enable mindfulness, concentration and knowledge to
catch up. One has lived all the time in a careless manner and one just begins
seriously to train oneself in keeping the mind within the body. It is only the
beginning, and one's mindfulness, concentration and knowledge have not yet been
properly geared up while the physical and mental processes are moving at top speed.
It is thus imperative to bring the top-level speed of these processes to the lowest
gear so as to make it possible for mindfulness and knowledge to keep pace with
them. It is therefore desirable that slow motion exercises be carried out at all
times.
Further, it is advisable for a yogi to behave like a blind person
throughout the course of training. A person without any restraint will not look
dignified because he usually looks at things and persons wantonly. He also cannot
obtain a steady and calm state of mind. The blind person, on the other hand, behaves
in a composed manner by sitting sedately with downcast eyes. He never turns in
any direction to look at things or persons because he is blind and cannot see
them. Even if a person comes near him and speaks to him, he never turns around
and looks at that person. This composed manner is worthy of imitation. A yogi
should act in the same manner while carrying out the practice of contemplation.
He should not look anywhere. His mind should be solely intent on the object of
contemplation. While in the sitting posture he must be intently noting "rising,
falling." Even if strange things occur nearby, he should not look at them.
He must simply make a note as "seeing, seeing" and then continue with
the usual exercise of noting "rising, falling." A yogi should have a
high regard for this exercise and carry it out with due respect, so much so as
to be mistaken for a blind person.
In this respect certain girl-yogis were
found to be in perfect form. They carefully carried out the exercise with all
due respect in accordance with the instructions. Their manner was very composed
and they were always intent on their objects of contemplation. They never looked
round. When they walked, they were always intent on the steps. Their steps were
light, smooth and slow. Every yogi should follow their example.
It is necessary
for a yogi to behave like a deaf person also. Ordinarily, as soon as a person
hears a sound, he turns around and looks in the direction from which the sound
came, or he turns towards the person who spoke to him and makes a reply. He does
not behave in a sedate manner. A deaf person, on the other hand, behaves in a
composed manner. He does not take heed of any sound or talk because he never hears
them. Similarly, a yogi should conduct himself in like manner without taking heed
of any unimportant talk, nor should he deliberately listen to any talk or speech.
If he happens to hear any sound or speech, he should at once make a note as "hearing,
hearing," and then return to the usual practice of noting "rising, falling."
He should proceed with his contemplation intently, so much so as to be mistaken
for a deaf person.
It should be remembered that the only concern of a yogi
is the carrying out intently of contemplation. Other things seen or heard are
not his concern. Even though they may appear to be strange or interesting, he
should not take heed of them. When he sees any sights, he must ignore them as
if he does not see. So too, he must ignore voices or sounds as if he does not
hear. In the case of bodily actions, he must act slowly and feebly as if he were
sick and very weak.
Other Exercises
Walking
It is therefore to be
emphasized that the act of pulling up the body to the standing posture should
be carried out slowly. On coming to an erect position, a note should be made as
"standing, standing." If one happens to look around, a note should be
made as "looking, seeing," and on walking each step should be noted
as "right step, left step" or "walking, walking." At each
step, attention should be fixed on the sole of the foot as it moves from the point
of lifting the leg to the point of placing it down.
While walking in quick
steps or taking a long walk, a note on one section of each step as "right
step, left step" or "walking, walking" will do. In the case of
walking slowly, each step may be divided into three sections -- lifting, moving
forward and placing down. In the beginning of the exercise, a note should be made
of the two parts of each step: as "lifting" by fixing the attention
on the upward movement of the foot from the beginning to the end, and as "placing"
by fixing on the downward movement from the beginning to the end. Thus the exercise
which starts with the first step by noting as "lifting, placing" now
ends.
Normally, when the foot is put down and is being noted as "placing,"
the other leg begins lifting to begin the next step. This should not be allowed
to happen. The next step should begin only after the first step has been completed,
such as "lifting, placing" for the first step and "lifting, placing"
for the second step. After two or three days this exercise will be easy, and then
the yogi should carry out the exercise of noting each step in three sections as
"lifting, moving, placing." For the present a yogi should start the
exercise by noting as "right step, left step," or "walking, walking"
while walking quickly, and by noting as "lifting, placing" while walking
slowly.
Sitting
While one is walking, one may feel the desire to sit
down. One should then make a note as "wanting." If one then happens
to look up, note it as "looking, seeing, looking, seeing"; on going
to the seat as "lifting, placing"; on stopping as "stopping, stopping";
on turning as "turning, turning." When one feels a desire to sit, note
it as "wanting, wanting." In the act of sitting there occur in the body
heaviness and also a downward pull. Attention should be fixed on these factors
and a note made as "sitting, sitting, sitting." After having sat down
there will be movements of bringing the hands and legs into position. They should
be noted as "moving," "bending," "stretching," and
so forth. If there is nothing to do and if one is sitting quietly, one should
then revert to the usual exercise of noting as "rising, falling."
Lying Down
If in the course of contemplation one feels painful or tired or
hot, one should make a note of these and then revert to the usual exercise of
noting "rising, falling." If one feels sleepy, one should make a note
of it as "sleepy, sleepy" and proceed with the noting of all acts in
preparation to lie down: note the bringing into position of the hands and legs
as "raising," "pressing," "moving," "supporting";
when the body sways as "swaying, swaying"; when the legs stretch as
"stretching, stretching"; and when the body drops and lies flat as "lying,
lying, lying."
These trifling acts in lying down are also important
and they should not be neglected. There is every possibility of attaining enlightenment
during this short time. On the full development of concentration and knowledge,
enlightenment is attainable during the present moment of bending or stretching.
In this way the Venerable Ananda attained Arahatship at the very moment of lying
down.
About the beginning of the fourth month after the Buddha's complete
passing away, arrangements were made to hold the first council of bhikkhus to
collectively classify, examine, confirm and recite all the teachings of the Buddha.
At that time five hundred bhikkhus were chosen for this work. Of these bhikkhus,
four hundred and ninety-nine were Arahats, while the Venerable Ananda was a sotapanna,
a stream-enterer.
In order to attend the council as an Arahat on the same
level with the others, he made his utmost effort to carry on with his meditation
on the day prior to the opening of the council. That was on the fourth of the
waning moon of the month of Savana (August). He proceeded with mindfulness of
the body and continued his walking meditation throughout the night. It might have
been in the same manner as noting "right step, left step" or "walking,
walking." He was thus occupied with intense contemplation of the processes
of mentality and materiality in each step until dawn of the following day, but
he still had not yet attained to Arahatship.
Then the Venerable Ananda thought:
"I have done my utmost. Lord Buddha has said: 'Ananda, you possess full perfections
(paramis). Do proceed with the practice of meditation. You will surely attain
Arahatship one day.' I have tried my best, so much so that I can be counted as
one of those who have done their best in meditation. What maybe the reason for
my failure?"
Then he remembered: "Ah! I have been overzealous in
keeping solely to the practice of walking throughout the night. There is an excess
of energy and not enough concentration, which indeed is responsible for this state
of restlessness. It is now necessary to stop walking practice so as to bring energy
in balance with concentration and to proceed with the contemplation in a lying
position." The Venerable Ananda then entered his room, sat down on his bed,
and began to lie down. It is said that he attained Arahatship at the very moment
of lying down, or rather at the moment of contemplating as "lying, lying."
This manner of attaining Arahatship has been recorded as a strange event
in the Commentaries, because it is outside the four regular postures of standing,
sitting, lying and walking. At the moment of his enlightenment, the Venerable
Ananda could not be regarded as strictly in a standing posture because his feet
were off the floor, nor could he be regarded as sitting because his body was already
at an angle, being quite close to the pillow, nor could he be regarded as lying
down since his head had not yet touched the pillow and his body was not yet flat.
The Venerable Ananda was a stream-enterer and he thus had to develop the
three other higher stages -- the path and fruit of once-returning, the path and
fruit of non-returning, and the path and fruit of Arahatship in his final attainment.
This took only a moment. Extreme care is therefore needed to carry on the practice
of contemplation without relaxation or omission.
In the act of lying down,
contemplation should therefore be carried out with due care. When a yogi feels
sleepy and wants to lie down, a note should be made as "sleepy, sleepy,"
"wanting, wanting"; on raising the hand as "raising, raising";
on stretching as "stretching, stretching"; on touching as "touching,
touching"; on pressing as "pressing, pressing"; after swaying the
body and dropping it down as "lying, lying." The act of lying down itself
should be carried out very slowly. On touching the pillow it should be noted as
"touching, touching." There are many places of touch all over the body
but each spot need be noted only one at a time.
In the lying posture there
are also many movements of the body in bringing one's arms and legs into position.
These actions should be noted carefully as "raising," "stretching,"
"bending," "moving," and so forth. On turning the body a note
should be made as "turning, turning," and when there is nothing in particular
to be noted, the yogi should proceed with the usual practice of noting "rising,
falling." While one is lying on one's back or side, there is usually nothing
in particular to be noted and the usual exercise of "rising, falling"
should be carried out.
There may be many times when the mind wanders while
one is in the lying posture. This wandering mind should be noted as "going,
going" when it goes out, as "arriving, arriving" when it reaches
a place, as "planning," "reflecting," and so forth for each
state in the same manner as in the contemplation while in the sitting posture.
Mental states pass away on being noted once or twice. The usual exercise of noting
"rising, falling" should be continued. There may also be instances of
swallowing or spitting saliva, painful sensations, hot sensations, itching sensations,
etc., or of bodily actions in changing positions or in moving the limbs. They
should be contemplated as each occurs. (When sufficient strength in concentration
is gained, it will be possible to carry on with the contemplation of each act
of opening and closing the eyelids and blinking.) Afterwards, one should then
return to the usual exercise when there is nothing else to be noted.
Sleep
Though it is late at night and time for sleep, it is not advisable to give up
the contemplation and go to sleep. Anyone who has a keen interest in contemplation
must be prepared to face the risk of spending many nights without sleep.
The scriptures are emphatic on the necessity of developing the qualities of four-factored
energy (caturanga-viriya) in the practice of meditation: "In the hard struggle,
one may be reduced to a mere skeleton of skin, bones and sinews when one's flesh
and blood wither and dry up, but one should not give up one's efforts so long
as one has not attained whatever is attainable by manly perseverance, energy and
endeavor." These instructions should be followed with a strong determination.
It may be possible to keep awake if there is strong enough concentration to beat
off sleep, but one will fall asleep if sleep gets the upper hand.
When one
feels sleepy, one should make a note of it as "sleepy, sleepy"; when
the eyelids are heavy as "heavy, heavy"; when the eyes are felt to be
dazzled as "dazzled, dazzled." After contemplating in the manner indicated,
one may be able to shake off sleepiness and feel fresh again. This feeling should
be noted as "feeling fresh, feeling fresh," after which the usual exercise
of noting "rising, falling" should be continued. However, in spite of
this determination, one may feel unable to keep awake if one is very sleepy. In
a lying posture, it is easier to fall asleep. A beginner should therefore try
to keep mostly to the postures of sitting and walking.
When the night is
advanced, however, a yogi may be compelled to lie down and proceed with the contemplation
of rising and falling. In this position he may perhaps fall asleep. While one
is asleep, it is not possible to carry on with the work of contemplation. It is
an interval for a yogi to relax. An hour's sleep will give him an hour's relaxation,
and if he continues to sleep for two, three or four hours, he will be relaxed
for that much longer, but it is not advisable for a yogi to sleep for more than
four hours, which is ample enough for a normal sleep.
Waking
A yogi should
begin his contemplation from the moment of awakening. To be fully occupied with
intense contemplation throughout his waking hours is the routine of a yogi who
works hard with true aspiration for the attainment of the path and fruit. If it
is not possible to catch the moment of awakening, he should begin with the usual
exercise of noting "rising, falling." If he first becomes aware of the
fact of reflecting, he should begin his contemplation by noting "reflecting,
reflecting" and then revert to the usual exercise of noting "rising,
falling." If he first becomes aware of hearing a voice or some other sound,
he should begin by noting "hearing, hearing" and then revert to the
usual exercise. On awakening there may be bodily movement in turning to this side
or that, moving the hands or legs and so forth. These actions should be contemplated
in successive order.
If he first becomes aware of the mental states leading
to the various actions of body, he should begin his contemplation by noting the
mind. If he first becomes aware of painful sensations, he should begin with the
noting of these painful sensations and then proceed with the noting of bodily
actions. If he remains quiet without moving, the usual exercise of noting "rising,
falling" should be continued. If he intends to get up, he should note this
as "intending, intending" and then proceed with the noting of all actions
in serial order in bringing the hands and legs into position. One should note
"raising, raising" on raising the body, "sitting, sitting"
when the body is erect and in a sitting posture, and one should also note any
other actions of bringing the legs and hands into position. If there is then nothing
in particular to be noted, the usual exercise of noting "rising,falling"
should be reverted to.
Thus far we have mentioned things relating to the
objects of contemplation in connection with the four postures and changing from
one posture to another. This is merely a description of the general outline of
major objects of contemplation to be carried out in the course of practice. Yet
in the beginning of the practice, it is difficult to follow up on all of them
in the course of contemplation. Many things will be omitted, but on gaining sufficient
strength in concentration, it is easy to follow up in the course of contemplation
not only those objects already enumerated, but may many more. With the gradual
development of mindfulness and concentration, the pace of knowledge quickens,
and thus many more objects can be perceived. It is necessary to work up to this
high level.
Washing and Eating
Contemplation should be carried out in
washing the face in the morning or when taking a bath. As it is necessary to act
quickly in such instances due to the nature of the action itself, contemplation
should be carried out as far as these circumstances will allow. On stretching
the hand to catch hold of the dipper, it should be noted as "stretching,
stretching"; on catching hold of the dipper as "holding, holding";
on immersing the dipper as "dipping,dipping"; on bringing the dipper
towards the body as "bringing, bringing"; on pouring the water over
the body or on the face as "pouring, pouring"; on feeling cold as "cold,
cold"; on rubbing as "rubbing, rubbing," and so forth.
There
are also many different bodily actions in changing or arranging one's clothing,
in arranging the bed or bed-sheets, in opening the door, and so on. These actions
should be contemplated in detail serially as much as possible.
At the time
of taking a meal, contemplation should begin from the moment of looking at the
table and noted as "looking, seeing, looking, seeing"; when stretching
the hand to the plate as "stretching, stretching"; when the hand touches
the food as "touching, hot, hot"; when gathering the food as "gathering,
gathering"; when catching hold of the food as "catching, catching";
after lifting when the hand is being brought up as "bringing, bringing";
when the neck is being bent down as "bending, bending"; when the food
is being placed in the mouth as "placing, placing"; when withdrawing
the hand as "withdrawing, withdrawing"; when the hand touches the plate
as "touching, touching"; when the neck is being straightened as "straightening,
straightening"; when chewing the food as "chewing, chewing"; while
tasting the food as "tasting, tasting," when one likes the taste as
"liking, liking"; when one finds it pleasant as "pleasant, pleasant";
when swallowing as "swallowing, swallowing."
This is an illustration
of the routine of contemplation on partaking of each morsel of food till the meal
is finished. In this case too it is difficult to follow up on all actions at the
beginning of the practice. There will be many omissions. Yogis should not hesitate,
however, but must try to follow up as much as they can. With the gradual advancement
of the practice, it will be easier to note many more objects than are mentioned
here.
The instructions for the practical exercise of contemplation are now
almost complete. As they have been explained in detail and at some length, it
will not be easy to remember all of them. For the sake of easy remembrance, a
short summary of the important and essential points will be given.
Summary
of Essential Points
In walking, a yogi should contemplate the movements of
each step. While one is walking briskly, each step should be noted as "right
step, left step" respectively. The mind should be fixed intently on the sole
of the foot in the movements of each step. While one is in the course of walking
slowly, each step should be noted in two parts as "lifting, placing."
While one is in a sitting posture, the usual exercise of contemplation should
be carried out by noting the movements of the abdomen as "rising, falling,
rising, falling." The same manner of contemplation by noting the movements
as "rising, falling, rising, falling" should be carried out while one
is also in the lying posture.
If it is found that the mind wanders during
the course of noting "rising, falling," it should not be allowed to
continue to wander but should be noted immediately. On imagining, it should be
noted as "imagining, imagining"; on thinking as "thinking, thinking";
on the mind going out as "going, going"; on the mind arriving at a place
as "arriving, arriving," and so forth at every occurrence, and then
the usual exercise of noting "rising, falling" should be continued.
When there occur feelings of tiredness in the hands, legs or other limbs,
or hot, prickly, aching or itching sensations, they should be immediately followed
up and noted as "tired," "hot," "prickly," "aching,"
"itching," and so on as the case may be. A return should then be made
to the usual exercise of noting "rising, falling."
When there are
acts of bending or stretching the hands or legs, or moving the neck or limbs or
swaying the body to and fro, they should be followed up and noted in serial order
as they occur. The usual exercise of noting as "rising, falling" should
then be reverted to.
This is only a summary. Any other objects to be contemplated
in the course of training will be mentioned by the meditation teachers when giving
instructions during the daily interview with the disciples.
If one proceeds
with the practice in the manner indicated, the number of objects will gradually
increase in the course of time. At first there will be many omissions because
the mind is used to wandering without any restraint whatsoever. However, a yogi
should not lose heart on this account. This difficulty is usually encountered
in the beginning of practice. After some time, the mind can no longer play truant
because it is always found out every time it wanders. It therefore remains fixed
on the object to which it is directed.
As rising occurs the mind makes a
note of it, and thus the object and the mind coincide. As falling occurs the mind
makes a note of it, and thus the object and the mind coincide. There is always
a pair, the object and the mind which knows the object, at each time of noting.
These two elements of the material object and the knowing mind always arise in
pairs, and apart from these two there does not exist any other thing in the form
of a person or self. This reality will be personally realized in due course.
The fact that materiality and mentality are two distinct, separate things will
be clearly perceived during the time of noting "rising, falling." The
two elements of materiality and mentality are linked up in pairs and their arising
coincides, that is, the process of materiality in rising arises with the process
of mentality which knows it. The process of materiality in falling falls away
together with the process of mentality which knows it. It is the same for lifting,
moving and placing: these are processes of materiality arising and falling away
together with the processes of mentality which know them. This knowledge in respect
of matter and mind rising separately is known as nama-rupa-pariccheda-ñana,
the discriminating knowledge of mentality-materiality. It is the preliminary stage
in the whole course of insight knowledge. It is important to have this preliminary
stage developed in a proper manner.
On continuing the practice of contemplation
for some time, there will be considerable progress in mindfulness and concentration.
At this high level it will be perceptible that on every occasion of noting, each
process arises and passes away at that very moment. But, on the other hand, uninstructed
people generally consider that the body and mind remain in a permanent state throughout
life, that the same body of childhood has grown up into adulthood, that the same
young mind has grown up into maturity, and that both body and mind are one and
the same person. In reality, this is not so. Nothing is permanent. Everything
comes into existence for a moment and then passes away. Nothing can remain even
for the blink of an eye. Changes are taking place very swiftly and they will be
perceived in due course.
While carrying on the contemplation by noting "rising,
falling" and so forth, one will perceive that these processes arise and pass
away one after another in quick succession. On perceiving that everything passes
away at the very point of noting, a yogi knows that nothing is permanent. This
knowledge regarding the impermanent nature of things is aniccanupassana-ñana,
the contemplative knowledge of impermanence.
A yogi then knows that this
ever-changing state of things is distressing and is not to be desired. This is
dukkhanupassana-ñana, the contemplative knowledge of suffering. On suffering
many painful feelings, this body and mind complex is regarded as a mere heap of
suffering. This is also contemplative knowledge of suffering.
It is then
perceived that the elements of materiality and mentality never follow one's wish,
but arise according to their own nature and conditioning. While being engaged
in the act of noting these processes, a yogi understands that these processes
are not controllable and that they are neither a person nor a living entity nor
self. This is anattanupassana-ñana, the contemplative knowledge of non-self.
When a yogi has fully developed the knowledge of impermanence, suffering
and non-self, he will realize Nibbana. From time immemorial, Buddhas, Arahats
and Ariyas (noble ones) have realized Nibbana by this method of vipassana. It
is the highway leading to Nibbana. Vipassana consists of the four satipatthana,
applications of mindfulness, and it is satipatthana which is really the highway
to Nibbana.
Yogis who take up this course of training should bear in mind
that they are on the highway which has been taken by Buddhas, Arahats and Ariyas.
This opportunity is afforded them apparently because of their parami, that is,
their previous endeavors in seeking and wishing for it, and also because of their
present mature conditions. They should rejoice at heart for having this opportunity.
They should also feel assured that by walking on this highway without wavering
they will gain personal experience of highly developed concentration and wisdom,
as has already been known by Buddhas, Arahats and Ariyas. They will develop such
a pure state of concentration as has never been known before in the course of
their lives and thus enjoy many innocent pleasures as a result of advanced concentration.
Impermanence, suffering and non-self will be realized through direct personal
experience, and with the full development of these knowledges, Nibbana will be
realized. It will not take long to achieve the objective, possibly one month,
or twenty days, or fifteen days, or, on rare occasions, even in seven days for
those select few with extraordinary parami.
Yogis should therefore proceed
with the practice of contemplation in great earnestness and with full confidence,
trusting that it will surely lead to the development of the noble path and fruit
and to the realization of Nibbana. They will then be free from the wrong view
of self and from spiritual doubt, and they will no longer be subject to the round
of rebirth in the miserable realms of the hells, the animal world, and the sphere
of petas.
May yogis meet with every success in their noble endeavor.
About
the Author
The Venerable Mahasi Sayadaw, U Sobhana Mahathera, was one of the
most eminent meditation masters of modern times and a leader in the contemporary
resurgence of Vipassana meditation. Born near Shwebo town in Burma in 1904, he
was ordained a novice monk at the age of twelve and received full ordination as
a bhikkhu at the age of twenty. He quickly distinguished himself as a scholar
of the Buddhist scriptures and by his fifth year after full ordination was himself
teaching the scriptures at a monastery in Moulmein.
In the eighth year after
ordination he left Moulmein seeking a clear and effective method in the practice
of meditation. At Thaton he met the well-known meditation instructor, the Venerable
U Narada, also known as the Mingun Jetawun Sayadaw. He then placed himself under
the guidance of the Sayadaw and underwent intensive training in Vipassana meditation.
In 1941 he returned to his native village and introduced the systematic practice
of Vipassana meditation to the area. Many people, monks as well as laymen, took
up the practice and greatly benefited by his careful instructions.
In 1949
the then Prime Minister of Burma, U Nu, and Sir U Thwin, executive members of
the Buddha Sasananuggaha Association, invited Ven. Mahasi Sayadaw to come to Rangoon
to give training in meditation practice. He acceded to their request and took
up residence at the Thathana Yeiktha Meditation Centre, where he continued to
conduct intensive courses in Vipassana meditation until his death in 1982.
Under his guidance thousands of people have been trained at his Centre and many
more have benefited from his clear-cut approach to meditation practice through
his writings and the teachings of his disciples. More than a hundred branch centers
of the Thathana Yeiktha Centre have been established in Burma and his method has
spread widely to other countries, East and West.
Ven. Mahasi Sayadaw also
holds Burma's highest scholastic honor, the title of Agga Mahapandita, awarded
to him in 1952. During the Sixth Buddhist Council, held in Rangoon from 1954 to
1956, he performed the duties of Questioner (pucchaka), a role performed at the
First Buddhist Council by the Venerable Mahakassapa. Ven. Mahasi Sayadaw was also
a member of the executive committee that was responsible, as the final authority,
for the codification of all the texts edited at the Council.
Ven. Mahasi
Sayadaw is the author of numerous works on both meditation and the Buddhist scriptures
in his native Burmese. His discourses on Buddhist suttas have been translated
into English and are published by the Buddha Sasananuggaha Association (16 Hermitage
Road, Kokine, Rangoon, Burma.)
The
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Revised: Thu 17 May 2001